Matthew 26:26-27

The Lord’s Supper

26:26 While ¹  they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.” 26:27 And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you,

Matthew 26:1

The Plot Against Jesus

26:1 When ²  Jesus had finished saying all these things, he told his disciples,

Matthew 9:13

9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ ³  For I did not come to call the righteous, but sinners.”

Luke 22:19

22:19 Then ⁴  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ⁵  which is given for you. ⁶  Do this in remembrance of me.”

Luke 24:30

24:30 When ⁷  he had taken his place at the table ⁸  with them, he took the bread, blessed and broke it, ⁹  and gave it to them.

John 6:11

6:11 Then Jesus took the loaves, and when he had given thanks, he distributed the bread to those who were seated. He then did the same with the fish, ¹⁰  as much as they wanted.

Acts 27:35

27:35 After he said this, Paul ¹¹  took bread ¹²  and gave thanks to God in front of them all, ¹³  broke ¹⁴  it, and began to eat.

Romans 14:6

14:6 The one who observes the day does it for the Lord. The ¹⁵  one who eats, eats for the Lord because he gives thanks to God, and the one who abstains from eating abstains for the Lord, and he gives thanks to God.

Romans 14:1

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ¹⁶ 

Colossians 1:1

Salutation

1:1 From Paul, ¹⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:1

Salutation

1:1 From Paul, ¹⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 4:3-4

4:3 At the same time pray ¹⁹  for us too, that ²⁰  God may open a door for the message ²¹  so that we may proclaim ²²  the mystery of Christ, for which I am in chains. ²³  4:4 Pray that I may make it known as I should. ²⁴ 

[26:26]  ¹ tn Here δέ (de) has not been translated.

[26:1]  ² tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[9:13]  ³ sn A quotation from Hos 6:6 (see also Matt 12:7).

[22:19]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ⁵ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ⁶ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

[24:30]  ⁷ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:30]  ⁸ tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[24:30]  ⁹ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[6:11]  ¹⁰ tn Grk “likewise also (he distributed) from the fish.”

[27:35]  ¹¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[27:35]  ¹² tn Grk “taking bread, gave thanks.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:35]  ¹³ tn Or “before them all,” but here this could be misunderstood to indicate a temporal sequence.

[27:35]  ¹⁴ tn Grk “and breaking it, he began.” The participle κλάσας (klasas) has been translated as a finite verb due to requirements of contemporary English style.

[14:6]  ¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:1]  ¹⁶ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[1:1]  ¹⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:3]  ¹⁹ tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

[4:3]  ²⁰ tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

[4:3]  ²¹ tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

[4:3]  ²² tn Or “so that we may speak.”

[4:3]  ²³ tn Or “in prison.”

[4:4]  ²⁴ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.